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ā	ī	ū	ṛ	ṝ	ḷ
ḹ	’	ṃ	ḥ	ṅ	ñ
ṭ	ḍ	ṇ	ṣ	ś	ź
š	č	ǰ	γ

Note on the transliteration:

The transliteration system of the BP/TLB is based on the Unicode/UTF-8 system. However, there may be difficulties with some of the letters – particularly on PC/Windows-based systems, but not so much on the Mac. We have chosen the most accepted older and traditional systems of transliteration against, e.g, Wylie for Tibetan, since with Unicode it is possible, in Sanskrit and Tibetan, etc., to represent one sound with one letter in almost all the cases (excepting Sanskrit and Tibetan aspirated letters, and Tibetan tsa, tsha, dza). We thus do not use the Wylie system which widely employs two letters for one sound (ng, ny, sh, zh etc.).

Important:

We ask you in particular to note the use of the ’ apostrophe and not the ' representing the avagrāha in Sanskrit, and most important the ’a-chuṅ in Tibetan. On the Mac the ’ is Alt-M.

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Complete text

[52] śrūyate ca kadācit karhicit tathāgatā arhantaḥ samyaksambuddhā loka (2) utpadyante | tad yathodumbare puṣpaṃ kadācit karhicit tathāgatapraveditasya dha(3)rmavinayasya lokeṣu darśanārthaṃ prajñāyate | durllabhā kṣaṇasampad durllabham manuṣyatva(4)m āryāyatane pratyājātir indrayair vikalatā ’jaḍatā ’neḍamūkatā ’hasta(5)samvārtikatā pratibalatā subhāṣitadurbhāṣitānāṃ dharmāṇām artham ājñātuṃ | ahañ cātra vira(1)tito ’dya na bhaviṣyāmi | tad idam aṣṭākṣaṇavinirmuktam me manuṣyatvaṃ viphalī bhaviṣyati | tata (2) kim idānīṅ karomi | kiṃ bhagavān mahākāruṇiko buddhas tiṣṭhati yaṃ samanusmārāmi yo (3) mām āsyām avasthāyām anātham atrāṇam aśaraṇaṃ aparāyaṇaṃ nirālokaṃ kṛcchrasaṅkaṭasambādhaprā(4)ptaṃ mahākāruṇikatvād āgatya paritrāsyate | sa ca bhagavān mama bhāgyāparādhena la(5)ghu laghu eva parinirvṛtaḥ | tat kim idānīm asyām avasthāyāṃ samanusmarāmi | ko me tathāgata i(1)va kāruṇyād āgatya paritrāṇaṅ kariṣyatīti | nirāśībhūtaḥ kampitum ārabdhaḥ ||

dper na au dum b’a ra’i me tog ni brgya lam na lan ’ga’ ’byuṅ ba ltar de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i (6) saṅs rgyas ni ’jig rten du brgya lam na lan ’ga’ ’byuṅ bar ’gyur ro źes thos te | de bźin gśegs pas gsuṅs pa’i chos ’dul ba ’jig rten du ston par mdzad pa yaṅ ’byuṅ bar dka’ bar śes so || dal ’byor ni rñed par dka’o || mir skyes ba ni rñed par dka’o || (7) ’phags pa’i yul du skyes pa daṅ | dbaṅ po tshaṅ ba daṅ | glen pa ma yin pa daṅ | ’on pa ma yin pa daṅ | lkugs pa ma yin pa daṅ| lag brdas mi smra ba daṅ | legs par bśad pa daṅ | ñes par bśad pa’i chos rnams kyi don bśad pa rñed par dka’o źes (192b1) thos la | bdag kyaṅ skyabs daṅ bral bas deṅ ni med par ’gyur te | mi khom pa brgyad las thar pa’i mir skyes ba ñid kyaṅ da ni ’bras bu med par ’gyur na de la da ci źig bya | ci bcom ldan ’das thugs rje chen po daṅ ldan pa’i saṅs rgyas bźugs pa ni gaṅ źig rjes su dran pas (2) ṅa gnas skabs ’di lta bu mgon med pa | skyabs med pa | skyob pa med pa | dpuṅ gñen med pa | snaṅ ba med pa | śin tu ñam thag pa’i sdug bsṅal gyis ñen par gyur pa la thugs rje chen po’i dbaṅ gis byon nas yoṅs su skyob par mdzad par gyur pa źig na | bcom (3) ldan ’das de yaṅ ṅa’i ska la ba ṅan pa’i ñes pas myur ba myur bar yoṅs su mya ṅan las ’das pas de la da su źig gnas skabs ’dir rjes su dran par bya | su źig ṅa la de bźin gśegs pa bźin du thugs rje chen pos byon nas yoṅs su skyob par byed par ’gyur (4) źes re thag chad de dpyod ’dar ba la źugs pa daṅ |

[52] It is heard that the Tathāgatas, the worthy Ones, the fully awakened Ones, are born in the world at some time or other (i.e. rarely), just like the flower of the Udumbara; rarely does there appear the expounding in the world of the law and the discipline made known by the Tathāgata. The good luck of favourable birth is difficult to obtain. Birth as a human being is difficult to obtain; (so are) rebirth in a noble region, possession of unimpaired sense faculties, not being stupid, not being deaf and dumb, not talking with the hands, and competence for the understanding of the meaning of the doctrines both well explained and badly explained. Here I am destitute and will today cease to exist. By this my birth as a human being, escaped from the eight inopportune births, will become fruitless. So, what shall I do now? Does the Fortunate One, possessed of great compassion, the Awakened One, remain, whom I could call to mind, and who would come and would, on account of his great compassion, rescue me who am in this plight, helpless, without protection, without refuge, without resort, devoid of light, and met with hardship, danger and distress? That Fortunate One, too, has entered Nirvāṇa quite too soon, due to my misfortune. So, in this plight, whom shall I now call to mind? Who will effect my rescue, having come here out of compassion, like the Tathāgata?" Thinking thus, he became devoid of hope and began to tremble.

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